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30. Restoration of Israel

¹ This is the word that came to Jeremiah from the LORD: ² “This is what the LORD, the God of Israel, says: ‘Write in a book all the words I have spoken to you. ³ The days are coming,’ declares the LORD, ‘when I will bring my people Israel and Judah back from captivity Or will restore the fortunes of my people Israel and Judah and restore them to the land I gave their ancestors to possess,’ says the LORD.”

⁴ These are the words the LORD spoke concerning Israel and Judah: ⁵ “This is what the LORD says:

   “‘Cries of fear are heard—
   terror, not peace.
⁶ Ask and see:
   Can a man bear children?
Then why do I see every strong man
   with his hands on his stomach like a woman in labor,
   every face turned deathly pale?
⁷ How awful that day will be!
   No other will be like it.
It will be a time of trouble for Jacob,
   but he will be saved out of it.

    ⁸ “‘In that day,’ declares the LORD Almighty,
   ‘I will break the yoke off their necks
and will tear off their bonds;
   no longer will foreigners enslave them.
⁹ Instead, they will serve the LORD their God
   and David their king,
   whom I will raise up for them.

    ¹⁰ “‘So do not be afraid, Jacob my servant;
   do not be dismayed, Israel,’ declares the LORD.
‘I will surely save you out of a distant place,
   your descendants from the land of their exile.
Jacob will again have peace and security,
   and no one will make him afraid.
¹¹ I am with you and will save you,’
   declares the LORD.
‘Though I completely destroy all the nations
   among which I scatter you,
   I will not completely destroy you.
I will discipline you but only in due measure;
   I will not let you go entirely unpunished.’

¹² “This is what the LORD says:

   “‘Your wound is incurable,
   your injury beyond healing.
¹³ There is no one to plead your cause,
   no remedy for your sore,
   no healing for you.
¹⁴ All your allies have forgotten you;
   they care nothing for you.
I have struck you as an enemy would
   and punished you as would the cruel,
because your guilt is so great
   and your sins so many.
¹⁵ Why do you cry out over your wound,
   your pain that has no cure?
Because of your great guilt and many sins
   I have done these things to you.

    ¹⁶ “‘But all who devour you will be devoured;
   all your enemies will go into exile.
Those who plunder you will be plundered;
   all who make spoil of you I will despoil.
¹⁷ But I will restore you to health
   and heal your wounds,’ declares the LORD,
‘because you are called an outcast,
   Zion for whom no one cares.’

¹⁸ “This is what the LORD says:

   “‘I will restore the fortunes of Jacob’s tents
   and have compassion on his dwellings;
the city will be rebuilt on her ruins,
   and the palace will stand in its proper place.
¹⁹ From them will come songs of thanksgiving
   and the sound of rejoicing.
I will add to their numbers,
   and they will not be decreased;
I will bring them honor,
   and they will not be disdained.
²⁰ Their children will be as in days of old,
   and their community will be established before me;
   I will punish all who oppress them.
²¹ Their leader will be one of their own;
   their ruler will arise from among them.
I will bring him near and he will come close to me—
   for who is he who will devote himself
   to be close to me?’ declares the LORD.
²² “‘So you will be my people,
   and I will be your God.’”

    ²³ See, the storm of the LORD
   will burst out in wrath,
a driving wind swirling down
   on the heads of the wicked.
²⁴ The fierce anger of the LORD will not turn back
   until he fully accomplishes
   the purposes of his heart.
In days to come
   you will understand this.

He confirms the last sentence, and compares the wrath or the vengeance of God to a messenger or a minister, who is sent to carry a message, or to perform what has been commanded him. Of God’s word, that is, of his threatenings as well as of his promises, Isaiah speaks thus,

“My word shall not return to me void.” (Isaiah 55:11)

The meaning is, that whatever God promises or threatens, is never without its effect. But they wrongly understand the passage who say that the word of God returns not void, because it brings forth fruit; for he speaks of the effect of the word, whether for salvation or for perdition. So now also God declares that his vengeance, when gone forth, shall not return until it fulfils what has been commanded.

He then adds, and until he shall have confirmed, etc.; for so the verb הקימו ekimu, properly means: until God then shall have confirmed or established the thoughts of his heart The thoughts of his heart he calls the decrees or purposes of God; but it is a mode of speaking taken from men, and therefore metaphorical; for it is not consistent with what God is, either to think or to deliberate. But, as to the subject itself, there is nothing ambiguous; for the Prophet means, that when God sends forth his vengeance, all the wicked must perish, for so has God decreed, and his purposes can never be frustrated. Then he shews that God’s vengeance will be accomplished, because God has so determined. For God does not dissemble when he promises salvation to men, or denounces on them the punishment which they have deserved; but he executes the decrees or purposes of his heart. ²⁰²⁰     The verse is literally as follows, —
   Turn not away shall the burning of Jehovah’s wrath,
Until his execution and until his completion
Of the purposes of his heart:
In the latter days ye shall understand it.
   A verb in the infinitive mood in Hebrew is used often as a noun, “his execution.” A similar form exists in Welsh, nes gwneuthur ohono “Until he hath confirmed,” or “performed,” according to our version, is better rendered in the Vulg., “until he hath completed.” Here is the execution and the completion. — Ed.

Then the Prophet here condemns the stupidity of all those who thought that they could escape, though they had often heard that their guilt was so great that they must at last be visited with judgment. Though they had often heard this, yet they were deaf to all warnings; and it was for this reason that the Prophet spoke of the thoughts of God’s heart.

At last he adds, At the extremity of days ye shall understand this This may be applied to the faithful no less than to the wicked. For though the faithful embraced God’s promises, and relied on them, yet, as they had to contend constantly with the heaviest trials, it was necessary to stimulate and animate them to patience. It might then be suitably said to them, “Ye shall understand this in the last days;” it being a kind of exhortation, as though he had said, “Ye indeed think the wicked happy, because God does not immediately punish them, because his vengeance does not instantly break forth in thunders against them; but patiently bear your miseries, and ye shall at length find that their destruction has not been in vain predicted; and ye shall also receive a reward for your faith and patience, if ye continue resigned to the last.” But the sentence may also be suitably applied to the wicked, because they were wont to form their judgment according to the present aspect of things. Hence the Prophet exposes the false opinion by which they deceived themselves, and says, that too late they would understand what they were then unwilling to perceive.

If then we explain this sentence of the children of God, it is an exhortation to bear patiently their evils until God appeared as their defender: but if we apply it to the unbelieving, it is a derision of their insensibility, because they regarded as fables all threatenings; but the Prophet exclaims, “Ye shall at last become wise, but it will be too late.” Even experience becomes a teacher when there is no more opportunity to repent.